Chapter XXV.

A reason is given why this book did not open with a
discussion of the above-mentioned virtues. It is also concisely
pointed out that the same virtues existed in the ancient fathers.

116. Perhaps, as
the different classes of duties are derived from these four virtues,
some one may say that they ought to have been described first of
all. But it would have been artificial to have given a definition
of duty at the outset,165165 Ib. I. 2, § 7. and then to have
gone on to divide it up into various classes. We have avoided
what is artificial, and have put forward the examples of the fathers of
old. These certainly offer us no uncertainty as regards our
understanding them, and give us no room for subtlety in our discussion
of them. Let the life of the fathers, then, be for us a mirror of
virtue, not a mere collection of shrewd and clever acts. Let us
show reverence in following them, not mere cleverness in discussing
them.

117. Prudence held the first place in holy
Abraham. For of him the Scriptures say: “Abraham
believed God, and that was counted to him for
righteousness;”166166Gen. xv. 6. for no one is
prudent who knows not God. Again: “The fool hath
said, There is no God;”167167Ps. xiv. [xiii.]
1. for a wise man
would not say so. How is he wise who looks not for his Maker, but
says to a stone: “Thou art my father”?168168Jer. ii. 27. Who says to the devil as the
Manichæan does: “Thou art the author of my
being”?169169 Manes, the
founder of Manicheism, living about a.d.
250. He taught that there were two original principles absolutely
opposed one to the other. On the one side God, from Whom nothing
but good can go forth; on the other original evil—the author of
all matter—which therefore is evil too. Man was formed by
this evil spirit. For, whilst man’s soul is an emanation
from the good God, man’s body in which the soul is imprisoned was
framed of material elements. Hence the Manichæan is here
represented addressing the devil as his father, the author of his
earthly existence. How is
Arius170170 The father of
Arianism, born a.d. 256, was condemned at the
Council of Nicæa a.d. 325. He
denied that Christ was “of one substance with the Father;”
but held Him to be a kind of secondary God, created out of nothing
before the world. But he considered Him to be the creator of the
world. wise, who prefers an imperfect and inferior
creator to one who is a true and perfect one? How can
Marcion171171 Marcion
flourished between the years a.d.
140–190. He also taught the existence of more than one
Principle, and held that man was created by an inferior
Being. or Eunomius172172 Eunomius was
the leader of the extreme Arian party, flourishing c. a.d. 360. He maintained the absolute unlikeness of
the Son to the Father not only in substance but even in will.
Hence his party were called Anomœans (ανόμοιος,
unlike). In baptizing they also applied no water to the lower
part of the body, asserting that it was created by an evil spirit, thus
with Marcion recognizing the dual Principle. Theodoret, who is
the authority for this latter and some other charges against the
Eunomians, says, however, that he is speaking from hearsay, not of his
own knowledge. Hær. Fab. IV. 3. be
wise, who prefer to have an evil rather than a good God? And how
can he be wise who does not fear his God? For: “The
fear of the Lord is the beginning of wisdom.”173173Ps. cxi. [cx.]
10. Elsewhere, too, it stands:
“The wise turn not aside from the mouth of the Lord, but come
near Him in their confession of His greatness.”174174Prov. xxiv. 7 [LXX.]. So when the Scripture says:
“It was counted to him for righteousness,” that brought to
him the grace of another virtue.

118. The chief amongst ourselves have stated
that prudence lies in the knowledge of the truth. But who of them
all excelled Abraham, David, or Solomon in this? Then they go on
to say that justice has regard to the whole community of the human
race. So David said: “He hath dispersed abroad and
given to the poor, His righteousness remaineth for
ever.”175175Ps. cxii.
[cxi.] 9. The just man
has pity, the just man lends. The whole world of riches lies at
the feet of the wise and the just. The just man regards what
belongs to all as his own, and his own as common property. The
man just accuses himself rather than others. For he is just who
does not spare himself, and who does not suffer his secret actions to
be concealed. See now how just Abraham was! In his old age
he begat a son according to promise, and when the Lord demanded him for
sacrifice he did not think he ought to refuse him, although he was his
only son.176176Gen. xxii. 3.

119. Note here all these four virtues in one
act. It was wise to believe God, and not to put love for his son
before the commands of his Creator. It was just to give back
21what had been received. It
was brave to restrain natural feelings by reason. The father led
the victim; the son asked where it was: the father’s
feelings were hardly tried, but were not overcome. The son said
again: “My father,” and thus pierced his
father’s heart, though without weakening his devotion to
God. The fourth virtue, temperance, too, was there. Being
just he preserved due measure in his piety, and order in all he had to
carry out. And so in bringing what was needed for the sacrifice,
in lighting the fire, in binding his son, in drawing the knife, in
performing the sacrifice in due order; thus he merited as his reward
that he might keep his son.

120. Is there greater wisdom than holy
Jacob’s, who saw God face to face and won a blessing?177177Gen. xxxii. 29, 30. Can there be higher justice than
his in dividing with his brother what he had acquired, and offering it
as a gift?178178Gen. xxxiii. 8. What
greater fortitude than his in striving with God?179179Gen. xxxii. 24–26. What moderation so true as his, who
acted with such moderation as regards time and place, as to prefer to
hide his daughter’s shame rather than to avenge himself?180180Gen. xxxiv. 5. For being set in the midst of foes,
he thought it better to gain their affections than to concentrate their
hate on himself.

121. How wise also was Noah, who built the
whole of the ark!181181Gen. vi. 14. How just
again! For he alone, preserved of all to be the father of the
human race, was made a survivor of past generations, and the author of
one to come; he was born, too, rather for the world and the universe
than for himself. How brave he was to overcome the flood! how
temperate to endure it! When he had entered the ark, with what
moderation he passed the time! When he sent forth the raven and
the dove, when he received them on their return, when he took the
opportunity of leaving the ark, with what moderation did he make use of
these occasions!

169 Manes, the
founder of Manicheism, living about a.d.
250. He taught that there were two original principles absolutely
opposed one to the other. On the one side God, from Whom nothing
but good can go forth; on the other original evil—the author of
all matter—which therefore is evil too. Man was formed by
this evil spirit. For, whilst man’s soul is an emanation
from the good God, man’s body in which the soul is imprisoned was
framed of material elements. Hence the Manichæan is here
represented addressing the devil as his father, the author of his
earthly existence.

170 The father of
Arianism, born a.d. 256, was condemned at the
Council of Nicæa a.d. 325. He
denied that Christ was “of one substance with the Father;”
but held Him to be a kind of secondary God, created out of nothing
before the world. But he considered Him to be the creator of the
world.

171 Marcion
flourished between the years a.d.
140–190. He also taught the existence of more than one
Principle, and held that man was created by an inferior
Being.

172 Eunomius was
the leader of the extreme Arian party, flourishing c. a.d. 360. He maintained the absolute unlikeness of
the Son to the Father not only in substance but even in will.
Hence his party were called Anomœans (ανόμοιος,
unlike). In baptizing they also applied no water to the lower
part of the body, asserting that it was created by an evil spirit, thus
with Marcion recognizing the dual Principle. Theodoret, who is
the authority for this latter and some other charges against the
Eunomians, says, however, that he is speaking from hearsay, not of his
own knowledge. Hær. Fab. IV. 3.